華嚴經內章門等雜孔目章 2.31

2.31

The essential divisions of the great canon of Vinaya are two: first, differences in categories of reverse and forward; second, differences according to the conditions of reception. First, differences in categories refers to the ten sets of ten differences, as spoken of in the Avataṃsaka Sūtra. Second, differences according to the conditions of reception are threefold: first, precepts instituted for laypeople, referring to the five precepts and eight precepts; second, instituted for renunciants, referring to the precepts kept by the five assemblies—these two above are shared with the Hīnayāna; third, precepts shared by lay and renunciant, referring to the three collections of precepts and so forth. Why is this? Because they equally serve as skillful means for bodhi. Furthermore, some are shared with the five vehicles, while some are not shared with the five vehicles; bodhisattva precepts are not shared with the five vehicles, as should be understood accordingly. As for the precepts kept by the five renunciant assemblies, they have manifest and unmanifest wholesome karmic activity as their essence; they are also called vijñapti and avijñapti. Manifest activity has two kinds: first, reception-manifestation; second, subsequent-manifestation. Within both kinds of manifest activity there are three types: first, doing it oneself; second, instructing others to do it; third, rejoicing upon seeing or hearing it done—all apply across the three karmic activities. Unmanifest activity has three kinds: first, unmanifest concurrent with manifest activity; second, unmanifest concurrent with the physical form; third, unmanifest according with usage, which is the unmanifest activity produced when maintaining [the precepts] according to conditions. This has two meanings: first, producing unmanifest activity through one's own subsequent manifest activity; second, moving another's three karmic activities to accomplish one's own unmanifest activity—that is, instructing another to do it, where another's doing produces [manifest activity] and the unmanifest activity belongs to oneself. Manifest activity of body and speech has invisible resistant matter as its essence; manifest activity of the mental ground has the mind as its essence. Unmanifest activity of body and speech has invisible non-resistant matter as its essence; unmanifest activity of the mental ground has that which is neither matter nor mind as its essence. How is this known? Because the Nirvāṇa Sūtra states: 'Unmanifest activity takes that which is neither matter nor mind as its essence.' This is stated in terms of the prātimokṣa precepts. If speaking in terms of the unmanifest activity of samādhi and the path, the unmanifest activity of body and speech still uses invisible non-resistant matter as its essence. Both these manifest and unmanifest activities are based on actual manifestation. Why is this? Because they can be renounced through the dharmas of manifest activity; because karmic activity is identical to emptiness; because in the final teaching they are identical to suchness; and because in the Ekayāna teaching they correspond to the subtle practices of Indra. The Hīnayāna has no keeping of precepts on the mental ground. If so, why do they ask: 'What was your mental intention?' Answer: This refers to associated mind, not unassociated mind. Furthermore, dedication toward bodhi is called keeping precepts, not dedicating toward bodhi is called not keeping precepts, and dedication toward the śrāvaka [vehicle] is called breaking precepts; distinguishing and non-distinguishing, and so forth, follow this pattern. The rest should all be understood accordingly. The extent of conditions endowed in the associated mind is extensively explained in a separate chapter.